I am Me

I AM ME
. I am not perfect. 
But I’m working on myself.
 Working to become the best version of myself.
 I am working on myself
, to continue to expand my own self, through my own work, in my own way.

I AM ME
 Not the ME you think I AM. 
Not the ME you want me to BE… 
Just ME. 
The one I want to BE.

I AM ME. 
I make my own decisions.
 I don’t follow. 
I walk my own path.


It’s not always easy, 
but I’d rather walk alone
 than walk with others in the wrong direction.



I AM ME. 
I am strong.
 I have a big heart. 
I speak my truth.
 I don’t back down.

I AM ME. 
I don’t settle. 
I go after what I want. 
I won’t apologize for being me.

I AM ME. 
I accept you. 
I accept everyone. 
As they are
. As they want to be.
 That’s ME.

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অনুভূতি

#অনুভূতি

🖤খুব বেশি দুঃখ পেলে কেমন অনুভূতি হয় জানেন কি? আপনার চোখের জল গড়িয়ে পড়বে না, আপনার কিছুই অনুভব হবে না। আপনার মনে হবে, পৃথিবীটা এইমাত্র ধ্বংস হয়ে গেলো।
আপনার কান্না আসবেনা, আপনি কিছুই শুনবেন না, চোখ অন্ধকার হয়ে যাবে।
আপনি শুধু দাঁড়িয়ে থাকবেন। এক সেকেন্ডের জন্য আপনার হৃদয়টা মরে যাবে।

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Chorkhela

As an agro based tribe, the Hajongs celebrate various festivals.Among those the Charkhela festival is the most importantand meaningful festival that keep their life vibrant. It is almost equivalent to the Bohag Bihu or Rongali Bihu of Assam. It indicates the fine art and aesthetic sense of the paddy field based Hajong society. Charkhela festival makes the Hajong society fresh and lively. Through this festival they have attained a special status and a distinct position as artists and spirited tribe in the greater Assamese society.Basically, the Charkhela festival is a folk custom of the agro
based ancient rural society of the Hajongs which developedwith the evolution of time. This festival is also very much in conformity with the nature and it manifests their natural life-style. Charkhela festival is celebrated for one week. The period in terms of Indian months i.e. Baisakha, Jetha, Ahara,Shrawana and Bhadra are the period for growing paddy cultivation for the Hajongs. During these months the people work very hard in the field cultivating paddy crop. Each and
every member of the family remains busy in the cultivation and they cultivate their land with all their hands and tools as it is the main means of livelihood for the tribe. The planting or growing of paddy crops is completed in the month of Bhadra. In the later one or two months, the paddy plantation begins to grow with greeneries all across the field. The nature also changes its colour. Gradually, the hot, rainy summer season gives way to autumn season with clear, sunny sky and with decreasing yet more pleasant temperature level. After the cultivation is completed, people are with less
work and remain in a leisurely mood. Mood of the people gradually turns into festive mood with Charkhela festival fast approaching. On the day of Kartik Sankranti (the last day of the month of
Ashina), the Hajongs devotedly illuminate lamps at paddy field expecting a good harvest. They call it Kati Gasa. Thepaddy crops also gradually grow into maturity with green leaves promising a good harvest. The green paddy field emanates a ray of hope on minds of the Hajong youths. A festive mood prevails among them. During this period, the Hajong youths celebrate Charkhela festival. This festival starts two/ three days prior to the Deepawali festival or Shri Shri Shyama Puja or Kaali Puja. It continues for a week. The Hajongs names the Deepawali as Deuli . On the occasion of
Deuli, the Hajongs illuminate light in every household. They celebrate Charkhela or Charmaga with Dhaak, Dhol, Flute etc. musical instruments. In Charkhela festival, the Hajong boys perform different songs like-Lewatana song & dance,Tengla song, Jakha mara, Bhanga Nauka, Ruwa Laga etc. Among these Lewatana Song & dance is the most attractive and important part of the festival.The Hajong society is conservative and cohesive. The society does not permit the Hajong boys and girls to mix up freely. Open and free relationship between a boy and a girl is prohibited. The Charkhela festival gives the Hajong boys and girls an opportunity to interact with each other. The Hajong boys silently and secretly select there would be life partner
during this festival. The Charkhela festival is a cultural festival. Songs, dance,part play and dance drama with traditional musical instruments are the main features of this festival. These songs, dance or dance drama, part plays are mainly extracted from religious books. The character of mythology or stories gets priority in the dance drama. For example, Devi Puja, or
Mahisasur Bodh, Exile of Lord Rama, kidnapping of Sita, Kurukhetra War, killing of Abhimanyu, etc. In course of changed time, the stories of King & Queen are also acted. However, in the Charkhela festival 10-15 youths make a group and with traditional dresses they use to visit door to door every household. They perform song, dance, part play and the host family respectfully offers them with rice, money etc in return. Thus, they collect rice, money etc. from every household. Two boys who play the main role in the Charkhela festival are called Gaan-Sugra. In fact, there are two methods of collection-(1) Dhauwa Maga & (2)Charmaga. If the boys come back home after the collection at the end of the day then it is called Dhauwa Maga . On the other hand, if the boys collect rice, money etc. for one week,
leaving their village, from other villages then that is called Charmaga. If a group of Charmaga want to stay in any house for the night then they send information to that family. The person through whom they send information to the host family is called Bhatkhabari . The family,that provides accommodation and serves meal to the Charmaga troupe, feels itself proud and fortunate for being capable of doing so. In the last day of the festival, they organise a feast or Bhoj for all the people. In the Bhoj they prepare meal separately for both Sakta and Baishnava i.e. the followers of two
different sects of Hinduism. It is called Charkhela Khaun or Chengra Khuwa . After the completion of the Bhoj the Charkhela festival also comes to an end.

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Hajong food

#Snail_Curry
#Hajong_Food

River or paddy snail is also eaten by Hajongs. There are two types of snails. One with oval shaped and another with pointed shaped. Pointed shaped is liked by most Hajongs. It is also found in ponds and streams.

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Hajong Traditional attire

• Hajong traditional attire

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Hajong Marriage

#Hajong_marriage

Traditional Hajong marriage (Hajong Bhasa:Bya') is a ceremonial ritual that involves a marriage established by pre-arrangement between families. Within Hajong culture, romantic love and widow re-marriage was allowed, and monogamy was the norm for the Hajong people.

#History
Hajongs are endogamous people. In Hajong society matriarchy declined with the influence of Hinduism, leading towards the growing dominance of patriarchy in Hajong society. When intimacy develops between a boy and a girl without the knowledge of their parents, they are married to each other, provided that they do not belong to close maternal and paternal kinship. Exorbitant dowry system was absent in the Hajong society. The Hajongs would give a tolerable bride price or groom price called pon.Marriage is usually negotiated by the parents through a matchmaker known as Jahu or Jasu. Marriage is prohibited between close maternal and paternal kin. Hajong marriages of the khutri or warrior class have a sword ritual to symbolise the mani katri, a sword given by a girl to her husband to protect her.

In a traditional Hajong wedding there are different people who participate in the wedding ceremony.

Kuina' and Jang'oi, the bride and the bridegroom, both covered with a large white cloth known as the ghutang kapu. The white robes symbolise purity. Both, bride and the bridegroom, wear crowns. The groom's crown traditionally has a golden peacock on the top and he carries a small sword. The bride remains fully veiled.
Airos are five or seven married women with their husbands alive. They perform the Chan-Bila Akawa, invite the deities to attend the wedding and bless the newly married couple and help the priest in performing the wedding.
Dhunimao and Dhunibap ceremonially performs the marriage and act acts as the guardian in the wedding.
Mita' is the formal witness the marriage and becomes a lifelong friend of the married couple.
Udhika'ri is the priest who performs the formal marriage rites. The Udhikâri is now mostly substituted by a Hindu Brahmin.
Gita'lus are people who sing songs that depicts the marriage of Shib Dyao and Parbuti Dyao and story of Bihulâ and Lukkhindǒr.
Traditional marriage rituals
#Proposal
When an unmarried boy's parents found a potential daughter-in-law, they then go to the girl's house with a Jahu whose job was to assuage the conflict of interests and general embarrassments when discussing the possibility of marriage on the part of two families largely unknown to each other.

#Bride_price
At this point the bridegroom's family arranged the matchmaker(Jahu or Jasu) to present a bride price to the bride's family.

#Arranging_the_wedding
Before wedding ceremony, two families would arrange a wedding day according to Hajong calendar. Selecting an auspicious day to assure a good future for the couple is as important as avoiding what is believed to be an unlucky day. The wedding is not held on the birth day of both the bride and the groom.

#Invitation
The groom's family invites people like the Airos, Dhunimao and Dhunibap who are essential for performing the marriage rites. They are invited by giving betel nuts and betel leaves. Traditionally wedding ceremonies were held in the groom's house.

#Wedding_ceremony
The final ritual would be the actual wedding ceremony where bride and groom become a married couple, which consists of many elaborate parts and the rituals takes place for three to five days:

#Chan_Bila_Akawa
The actual wedding rituals start by making the Birapat-Chhita' during the Chan-Bila Akawa ritual.
The actual wedding rituals start by making the Birapat-Chhita' during the Chan-Bila Akawa ritual.
The airos make sun, moon, birds and palanquis on a bamboo screen and paint auspicious symbols on earthen lamps and pottery.

#Udhiba's
The airos invite the gods, to attend the wedding and bless the newly married couple, by lighting a lamp in the name of the deity.

#Wedding_procession
The wedding procession from the bride's home to the groom's home consists of a traditional band and the airǒs. Picking the bride from her house, traditionally in a palanquin, the airǒs along with the jahu and the mitâ heads towards the grooms's residence.

#Welcoming the bride
The wedding procession stops at the door of the groom's home. There are ceremonies to be followed to welcome the groom and her wedding procession into the groom's home, which varies from place to place.

#Gon_Suwaba
The bride and the groom are ritually purified by the airos before the bhor bya'.

#Bhor_bya'
Bhor bya' is the actual wedding ceremony equivallent to exchanging vows in the west, it is an elaborate ritual and is held at the night. The couple would pay respect to wedding deities, the patron family deities, paying respect to deceased ancestors and the bride and groom's parents and other elders.

#Basi_bya'or #Bahi_bya'
It is the second half of the wedding and is performed in the next morning.

#Wedding_banquets
In Hajong society, the wedding banquet is known as Bi'â-khawa. There are ceremonies such as the bride and groon eating together sharing the side dishes. Traditionally, the bride's father is responsible for the cost of the wedding invitation sweet treats, the banquet invitations, and the wedding itself. Wedding banquets are elaborate and consist usually of 5–10 courses and turtle meat is considered auspicious for wedding banquets as it symbolizes long life. Traditionally, the father of the bride is responsible for the wedding banquet hosted on the bride's side and the alcohol consumed during both banquets. The wedding banquets are two separate banquets: the primary banquet is hosted once from the bride's side, the second banquet is at the groom's side, for which the groom's family takes the expenses of the banquet. While the wedding itself is often based on the couple's choices, the wedding banquets are a gesture of thanks and appreciation, to those that have raised the bride and groom (such as grandparents and uncles). It is also to ensure the relatives on each side meet the relatives on the other side.

#Polygamy
Polygamy is very rare among the Hajongs. Traditional Hajong culture does not prohibit nor explicitly encourage polygamy, except as a way to obtain male children.

#Remarriage
Widows are allowed to remarry in the Hajong society and this type of marriage is called Hang'a or Sang'a in Hajong. This marriage is mostly performed for young widows by her inlaws or the village headman.

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Hajong Food

#Hajong_Food

Turtle and sticky-rice is the chief food of the Hajongs. A song has also been composed long ago with the title ”Turtle meat and sticky-rice”. But since the population of turtle has been decreased now and considered an endangered species, this is not available in the market and thus, the future generation have less chance to taste it.

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Deosi

#Deosi
The priest who performs the rites related to the hajong deity (i.e.,the bastu category of deity) is known as Deosi. The deosi is selected from among the ordinary hajong villager's through a system known as "Hill Jaga" or "Barun Jaga".

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মুখে ভাত

#মুখে_ভাত

আজ নতুন একটি দিন রূপশ্রীর জীবনে। আজ ঘুম ভেঙেছে নতুন এক বাড়িতে। এই বাড়িতেই তার বাকি জীবন টা কাটানোর কথা। তার স্বামীর বাড়ি, এখন তার নিজের বাড়ি।
কে জানে কেন লোকে "শশুরবাড়ি" বলে বাড়ি এবং বাড়ির লোকগুলোকে এত পর করে দেয়ে, রূপশ্রী বোঝেনা, নাকি বুঝবেনাই ঠিক করেছে। অবশ্য এমন কিছু যে বোঝার মতো বয়স হয়েছে, তা তো না। এখনকার দিনে বহু মেয়েই এই 23 বছরে উচ্চশিক্ষা, চাকরি, স্বাধীনতার স্বপ্ন দেখে। এত তাড়াতাড়ি বিয়ে করে বসেনা।

রূপশ্রীও যে বিয়ে করতে চেয়েছিল, তা না। তবে মা নেই তো, বাবা ব্যানার্জী বাবু একা মেয়ে কে নিয়ে সবসময় ভয়ে ভয়ে থাকতেন, যে দিন বাড়ি ফিরতে দেরি হতো, চিন্তায় শেষ হয়ে যেতেন - মেয়ে টা একা বাড়িতে, না জানি কি হয়ে। রূপ তো ঢেলে দিয়েছেন বিধাতা, গুন ও, বিদ্বেবুদ্ধি ও।

শুধু মা কেই পেলোনা মেয়ে টা, যেদিন পৃথিবী তে এলো, সেদিনই মা কে হারালো। কখনো মাসির মধ্যে, কখনো মামীর মধ্যে, কখনো বা জেঠি কাকী দের মধ্যে মা ক খুঁজেছে। তবে মা কে পায়নি, মা এর মত কে পেয়েছে।

তাই যখন এই সম্বন্ধটির প্রস্তাব এলো, ব্যানার্জী বাবু না করেননি। একমাত্র ছেলে, শুনেছেন একটি মেয়েও ছিল নাকি, খুব অল্প বয়সে একসিডেন্ট এ মারা যায়। ভট্টাচার্য দম্পত্তি খুবই অমায়িক। প্রথম পরিচয়ই উভয় পক্ষের পছন্দ হলো।
"রূপশ্রী কে আমরা মেয়ের মতো করে রাখবো, বৌমা নয়" - বিশেষ করে এই কথাটি বাবা মেয়ের দুজনেরই মনে ধরেছিল। অবশ্য অনেকেই বলেছিল, ওরকম এখন সবাই বলে।
যাই হোক, 5 মাস এর মধ্যে বিয়ে টা হয়ে যায়। গতকাল মেয়ে এই বাড়ি থেকে ওই বাড়ি চলে গেছে। ব্যানার্জী বাবুর দুঃখ হচ্ছে ঠিকই, তবে কোথায় যেন একটু নিশ্চিন্ত ভাব টা বেশি।

এদিকে রূপশ্রী ঘড়ি দেখে, ওমা, অনেক বেলা হলো তো..7:30টা। অবশ্য বাবার কাছে এই সময়ে উঠে পড়লে হয়তো বাবা বলতো, "কি রে, এত 'ভোরে' উঠেছিস? কোথাও যাবি?"

শশুরবাড়ি তে এসব চলেনা, সে জানে। আর তা ছাড়া নিজেকে বুঝিয়ে নিয়েই সে এসেছে, যে প্রথম দিন থেকে নিজেকে 'প্রমান' করবে, কাউকে কোনো অভিযোগ করার সুযোগ দেবেনা। সবাই যেন প্রথম দিন থেকে বলে "বাহ, এই না হলে বৌমা"! তার খুড়তুতো দিদির বেলায় দেখেছে সে, কেমন বিয়ের ঠিক 2মাসের মাথায় ওর শশুরবাড়ি থেকে দিদি কে ফেরত পাঠিয়ে দিয়েছিল এই বলে যে মেয়ে রান্না করতে পারেনা। আলু পটল ঢেড়শ কোনোটাই ঠিকঠাক কাটতে ছুলতে পারেনা। আর অফিস করে তো কি হয়েছে? দরকার পড়লে 2-1 দিন রাত হতেই পারে শুতে, তাই বলে পরের দিন বেলা 8টা করে উঠবে নাকি? হোক না রবিবার। তাই বলে কি আর কেউ জলখাবার খাবেনা?

রূপশ্রী তাই নিজেকে সেদিন থেকেই বুঝিয়েছে, যত রাতই হোক না কেন ঘুমোতে, ভোরে ওঠা শ্বশুরবাড়িতে অবশ্যক - যাকে বলে মাস্ট-হ্যাভ।
তাড়াতাড়ি ঘরের সাথে লাগোয়া বাথরুমটায়ে ঢুকে ফ্রেশ হয়ে নেয়ে সে। স্নান করেই বেরোয়, শুনেছে অনেক বাড়িতে স্নান করে তবে রান্নাঘরে ঢোকা নিয়ম। আগেভাগে সেসব নিয়ম মেনে চলাই ভালো।

একটা তুতে রঙের তাঁতের শাড়ী বের করে জড়িয়ে নেয়ে সে। শাড়ী পরায়ে পটু। বাংলা মিডিয়াম এ পড়ার এই একটা বিশেষ সুবিধে। ক্লাস 9 থেকে ধরে বেঁধে শাড়ী পরা শিখিয়ে দেয়ে স্কুলেই।

দরজা খোলার আগে একবার ঘড়ি দেখে সে - 8:10. ওমা, অনেক দেরি হয়ে গেল। যদি কেউ কিছু বলে?
বাড়ি ভর্তি লোক - সায়ক এর মামা মাসি মামী পিসি কাকী মিলিয়ে প্রায় 10-11জন মানুষ আগের রাতে এই বাড়িতেই ছিল। তারা নিজেদের মধ্যে না জানি কি আলোচনা করবেন রূপশ্রীর দেরি করে ঘর থেকে বেরোনো নিয়ে।

হলো ঠিক তাই , বেরোতেই সায়কের বড় জেঠি বলে উঠলেন - "কি মা, উঠেছ? ভাবছিলাম এইবার বোধহয় তোমায় কাশর ঘন্টা বাজিয়ে ডাকতে হবে। এস এস।" বলেই উনি হেসে উঠলেন আর সাথে সাথে পিসিমা বললেন "দাড়াও বৌদি, তাও তো ভালো, গতরাত কালরাত্রি ছিল। না জানি আগামীকাল কখন উঠবে।"
রূপশ্রী লজ্জায় মিশে গেল, না..ফুলশয্যার ইঙ্গিতে না। তার প্রথম অভিযোগ এর খোটায়ে।

মুখ নিচু করে সোজা রান্নাঘরে গিয়ে ঢুকলো সে। শাশুড়িমা কড়ায়ে কি যেন নাড়ছেন। গিয়ে বললো, "আমায় দাও মামনি, আমি করছি।"
ভটচাজ গিন্নি বললেন, "না তুমি খাবার টেবিলে যাও, এখানে কেন। আমি তো ডাকিনি।"
এবার হঠাৎ রূপশ্রীর খুব কান্না পেল! গলার কাছটায়ে কেমন যেন ব্যথা করে উঠলো।
সায়ক ই বা কোথায়। এমন অবশ্য না যে তাদের প্রেম করে বিয়ে, বা অনেক দিনের আলাপ। বিয়ে ঠিক হওয়ার পর বড়োজোর দুই কি তিন বার দেখা করেছে তারা। সায়ক কে অফিসের কাজে প্রচুর ট্যুর করতে হয়, সেই জন্যেই এরই সুযোগ পায়নি তারা দেখা করার বা ঘোরার। তবে হ্যাঁ, ফোনে কথা হতো। প্রায় রোজই হতো। তাই হয়তো আজ এই মুহূর্তে সায়ক কেই সে খুঁজছে। কে জানে সে কোথায়।

চুপচাপ খাবার টেবিলের পাশে এসে দাঁড়ালো রূপশ্রী। ঘর ভর্তি লোক। নিজেদের মধ্যে কথা আলোচনা চলছে। আজ সন্ধেবেলা কে কি সাজবে, কনে কে সাজাতে parlour থেকে কখন লোক আসবে। কনের গয়না গুলো কোনটা সুন্দর আর কোনটা সেকেলে। এইসব..আরো অনেক আলোচনা। সব যেন রূপশ্রীর কানে এলোনা।
এমন সময় শাশুড়িমা রান্নাঘর থেকে বেরিয়ে এলেন। পেছন পেছন কাজের মেয়েটি।

"নীলা, তুমি প্লেট গুলো পাতো। আর ওই রুপোর বাসন গুলো রুপা কে দাও..না না এখানে কেন, ওকে ওই chair টায়ে বসতে দাও।" বলে একটি chair এর দিকে আঙুল দেখালেন। এই chair টা যেন অন্য গুলোর থেকে কম ব্যবহৃত। যেন নতুন। কে জানে হয়তো এটা আগে ছিলনা, বা হয়তো আলাদা করে পালিশ করানো হয়েছে।
রূপশ্রী চেয়ার টার কাছে গিয়ে দাঁড়াল।
"কি হলো, বস।"
"সবাই না বসলে আমি কিকরে বসবো মামনি..." কার কথা যে বললো সে নিজেই জানেনা, তবে বাড়ির বউ এর যে সবার আগে বসা উচিত হবেনা, সেটা কে যেন ভেতর থেকে তাকে বারে বারে বলে দিচ্ছিল।

এবার শাশুড়িমা আর কিছুই বললেন না। প্লেট গুলো পাতলেন..প্লেট বাতি গেলাস, সব যেন একটু ছোট ছোট সাইজের। রুপোর তো, হয়তো বেশি বড় কেনা সম্ভব হয়নি। আর কতই বা খাবে সে, যে বড় বড় থালা দরকার!

হঠাৎ চোখে পড়লো প্লেটে লেখা - "শুভশ্রীর অন্নপ্রাশন". অবাক হয়ে তাকালো সে ...শাশুড়িমা যেন অপেক্ষাই করছিল তার শান্ত চোখের প্রশ্নটির।

"আমার মেয়ে, 5 মাস বয়স এ মারা যায়। সায়ক তখন 3 বছর। সায়ক কে নিয়ে আমি বাড়িতে, আয়া মেয়ে কে pram এ করে ঘোরাতে নিয়ে গেছিলো। দুজনেই আর বেঁচে ফেরেনি। 10দিন পর আমার মেয়ের অন্নপ্রাশন ছিল। এইসব তার এ থালা বাসন।"

এক চোখ জল নিয়ে শাশুড়িমা তার দিকে তাকিয়ে বললেন, "10দিন বাড়তে বাড়তে যে 25 বছর হয়ে যাবে বুঝিনি...তবে আজ আমার মেয়ে কে খাওয়াতে পারছি, এটাই এক নিমেষে আমার সব কটা হারানো বছর ভুলিয়ে দিচ্ছে। বসো, খেতে বসো। আজ আমার মনের মতো রেঁধেছি, এরপর তোমার প্রিয় খাবার গুলো জেনে নেব, সেগুলোও রেঁধে খাওয়াবো।"

এক ঘর ভর্তি নিস্তব্ধতা - যাকে বলে পিন ড্রপ সাইলেন্স। সেই নিস্তব্ধতা কেটে গেল রূপশ্রীর কান্নায়। মা কি এরকমই হয়ে তাহলে?

সব ভুলে শাশুড়ি কে জড়িয়ে ধরে কেঁদেই চলেছে সে ...কখন জানি বলে ফেললো - "মা, এতদিন পরে এলে কেন? এতো অপেক্ষা কেন করালে মা?"

মামনি থেকে সদ্য মা হওয়া ভটচাজ গিন্নি অনেক কষ্টে চোখের জল সংবরণ করে বলল " তোকে খুঁজে পেতে সময়ে লেগে গেল রে মা। নাম পাল্টে ছিলি তো, তাই।"

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#3am_thoughts

#3am_Thoughts
To everyone out there who got hurt by me, sorry if i wasn't being myself in the past years. I was just going through the hardest time of my life so far. Family, friends, best friends, sorry if i have hurted you❤ you know how much i love you all and i never want to see u hurt. Forgive me for losing myself. I'm slowly pulling myself together and i'm ok now. For all those who left me, i'm sorry you had to leave cus you were mad i didn't reply your texts. For those who were always by my side, tysm for being here❤ i might have treated you so bad, but still you didn't let go. For all who came to my life recently, i'll try to keep you guys and treasure each and everyone because i've learnt many true things. People will be with you, but not all the time. You're important, but people also need space to accept new ones. Don't trust or expect too much. Sometimes even salt looks like sugar. Don't let go of people who held on to you. Don't love if you're not willing to commit. Don't cut yourself. It doesn't hurt but scars stays. And most importantly, Don't live in the past belive in yourself and do good . Learn to accept whatever happened and move on. All this experiences will be a lesson for me, and i'll take it with me. I love all of you, and i promise i won't turn my back on you guys let you're love go on waist. Plus, sorry for those whom i've hurted. I was just too depressed. I hope you see this and forgive me. And to my ex my bestfriend. I still have the same love and respect i have for you and i always will i swear a day doesn't pass by where i don't miss you and regret the harsh words i used on you. I wish you came back, but i think it'll be just a dream. And to everyone reading this, if life gives you problems, solve it. By any means. If you can't solve it, don't just stick to the same problems. Move on, and one day that problem will be solved. Bad days doesn't last long it will go away and good day's will come to you.  You all are amazing people. Keep on smiling. 😊❤ My all loving frnds, I missing your HUG! Right Now.

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Hajong Tribe

Hajongs are one of the indigenous communities in North East of india and Bangladesh. They live mainly in the areas, such as Arunachol, Assam, Meghalaya in india and sherpur, Mymensing, Netrakona, sunamganj dist. In Bangladesh. According to the anthropologists, the original habitation of the Hajongs was in the wide expanse of North Burma. Natural disasters forced them to leave their home and migrate to the mountainous areas in the northeast Indian subcontinent and started living there temporarily. Later on, they left that place and settled down in a place called Hajo in the district of Kamrup in Assam. The word Hajong is derived from Hajo (court). It is believed that, in the seventh century, the Hajongs were driven out by maghs and Garo hills and then settled down in plain lands.

Like other indigenous communities in the northeast Indian subcontinent, the Hajongs were not accustomed to jhumcultivation. They lived on agriculture since the ancient period. Thu, many Hajongs believe that the Garos gave them the name. A popular saying among them goes: Garo gila amga nam thuchey hajong (Garos named us Hajong). In the Garo language, 'Ha' means earth and 'jong' means worm; so Hajong means earthworm. Before the partition of 1947, the Hajongs were self-reliant and self-sufficient through farming. At present their economic condition is far from satisfactory. Their literacy is frustrating, only 3%.

The physique of Hajongs is of medium-type, fair and dark brown. Bodily, they are robust and fleshy. Their fingers are quite stout and plump, and their hair, thick and black. Physically they are quite strong. Generally, they remain cheerful and humorous. The mongoloid feature is not very prominent in their physical structure; rather they resemble different indigenous communities of Southeast Asia. Bangla is the main language of the Hajongs living in Bangladesh. Their children receive education at school in Bangla and communicate with other children in the same language. However, Hajongs have their own language which they use among themselves. Since they do not have any alphabet, they use the letters of Asamiya.

The dress worn by Hajong women is called Pathin. It is woven in loom and has stripes of different colours. It is 4.5 feet long and 3.75 feet wide. Hajong women use it to tie their breasts as well. Nowadays, like the Bangalis, Hajong men wear dhoti, shirt, full pants, and similar modern dresses. Hajong women weave a particular kind of wrapper, following their own fashion, to wear during winter, which they call Argan. While cultivating aman paddy in winter in the field, women wear a girdle called banong. Hojongs make their houses with bamboos, woods, fibres of hemp, and similar materials. Generally, they like to make their houses with four thatched roofs.

Houses of four-thatched roofs have different varieties, such as: Bangala and Asamiya. In their homestead, they have different houses, such as: the dwelling house, a separate house for cooking, a cowshed, courthouse, etc.  In every homestead, they try to maintain a house (even if small) called Deo-ghar (the House of God) to worship the Creator. Everyday in the evening, they light candles and worship God through the burning of incense. The Hajongs are primarily non-vegetarian and rice is their staple food. They are fond of of fish. They do not eat beef or buffalo meat; other than these, they eat the meat of various animals and birds. They have a special liking for binni (sticky) rice. They eat different types of vegetables and lentils. Though the Hajongs like pork, they do not rear pigs. They also take milk and milk products. They rear domestic animals to cultivate land and for milk. Rice-fermented alcohol is common among them, which they drink during different festivals and in social gatherings. Hajong women make special cakes on the last day of the months of Poush and Chaitra.

Hajong society is patriarchal. Father is all in all in the family, and the role of mother is secondary. Sons inherit the entire family property, and the daughters receive nothing. If a widow does not remarry, only then she has the right to enjoy the property left by her husband. Hajongs maintain a joint-family, though nowadays they are becoming more inclined to nuclear family. For the sake of social administration, a Hajong area is divided into four administrative units. First, some families make a neighbourhood; secondly, few neighbourhood make a village; thirdly, few villages make a chakla; and fourthly, few chaklas make a Pargana.

An old, wealthy and wise man is elected the Gaobura, the village chief. His duty is to maintain the law and order of the village under his jurisdiction. The chief of a chakla, the Sorey Morol is elected by the votes of the Gaoburas. At present, the post of the chief of Pargana is non-existent among them. The Gaobura is elected permanently, and people hold a new election to choose his successor only after his death. The Sorey Morol is elected on a temporary basis. Upon discovery of any irregularity, the Gaoburas can depose him from power through a collective decision. The role of Gaoburas and Sorey Morols is crucial in maintaining peace and security in the area. The pace of development, administration, peace and law and order depends largely on their sagacity. If someone in the village is involved in anti-social activities, the Gaobura can punish him/her. He has the right to expel the guilty person from the locality or to excommunicate him.

A person cannot move from one village to settle down in another as he wills. In this case, he has to seek permission from the Gaobura who again cannot decide on his own. The Gaobura has to consult with, and seek opinion from, ten prominent elders of the village. The person who wants to leave his village has to pay a fine to the Gaobura as penalty, which the Hajongs call mati nidabi. Again, he will have to pay some more money to the Gaobura of the new village in which he settling down; they call it Gao hamakar. That person cannot get the permission to live there permanently without paying Gao hamakar.

The Hajong community has seventeen niknis (clans). These are: Porachunga, Chondi, Batajore, Balihata, Kendagao, Taragao, Jignigao, Katleygao, Boligao, Kamakha, Kharugao, Sonamoi, Chatigao, Komligao, Ghorabali, Poroshmoni and Akhigao. Nowadays, these niknis are about to be extinct. In imitation of Hindu society, instead of niknis, they use Hindu clan names like Kashyap, Bhordwaj, Shandilya, Asotyananda, etc. Now they feel more comfortable to be known as Roy, Das, Sarkar and similar Hindu family names. Monogamy is the norm among the Hajongs; however, a man can take a second wife with the permission of his first wife. At present, they do not have the system of marriage-money, but dowry is common among them. Once children become adult, they have to be initiated by the head of the community. And then the guardians think about their marriage and sometimes seek help from a third party. Before initiating marriage negotiations, they have to choose the right clan, as marriage within the same nikni (clan) is not allowed. All marital rites are performed in the house of the groom's father and the couple starts living there after marriage. Sometimes, the couple lives in the house of the bride's father, especially if she does not have any brother and if she inherits the family property. Hojong society has the system of widow remarriage.

In religious belief, the Hajongs are Hindu traditionalists. Although they follow the Hindu religion, they separately perform some of their ancient customs. In this sense, they are different from other Hindus. As regards their religious worship, they are divided into two groups: Hojong and Khatal. Hajongs worship Shakti (power, often associated with Durga), and Khatals are Vaisnava. However, both the groups worship other deities as well, such as: Saraswati, Laxmi, Kali, Durga, Kamakha, Manasa, and other gods and goddesses. The Hajongs invite the Hindu Brahmins to act as priests, while the Khatals seek the help of their clan chiefs to perform religious services. Many of the Khatals paint a trident-shaped sectarian mark on the forehead, hang basil garlands round the neck, and keep uncut hair on the head. Both the groups conclude Durga puja through collective worship. They also organise festivals during Kali puja. Apart from these traditional deities, the Hojongs have their own gods and goddesses, such as: guardian deity of the family, deity for wealth and prosperity, and a deity to cure diseases. For the guardian deity, they do not have any statue. Instead they have a clean pedestal where they offer their worship. In every Hajong family, there is a temple and basil platform for the family deity where they perform their evening rites. They call this small temple Deoghar where the Hajongs worship Vishnu. Besides these, the Hajongs have some other deities: Khangkhangi-deo, Moila-deo, Haowa-deo, Pitha-deo, Gang-deo etc. They worship Khangkhangi-deo to shield themselves from enemy attacks, worship Moila-deo for the well-being of new-born babies. When a baby falls sick they promise to offer a particular sacrifice to Moila-deo; they offer rice pound with husking pedals, seedy bananas and molasses under a particular type of tree once the baby is cured. They worship Haowa-deo for family prosperity. They promise to offer a particular sacrifice to Pitha-deo if they are visited by any find of skin diseases and infections, and complete their worship with offerings of homemade cakes once they are cured. If children suffer from fever and keep vomiting yellow spew, the Hajongs worship Gang-deo and make offerings of duck eggs. The Hajongs believe in the doctrine of rebirth that everyone will be born again according to their work. They deeply believe in pilgrimage and make regular visits to Chandranath, Langalbanda and similar places. They recite religious books like Gita, Veda and Ramayana. Among the Hajongs and Khatals, the former drink wine and the latter are teetotal.

Like the Hindus, the Hajongs cremate dead bodies. Only the sons of the deceased offer mukhagni (setting fire in the mouth of the deceased) and observe the ashoucha (impurity) period. Once the ashoucha period is over, they observe obsequies with the help of Brahmins. Throwing the cremated remains of body-ashes in the river Ganges is also part of their religious activities. Hajongs launched the Hatikheda (capture the elephant) uprising against the capricious zamindars of this country. They also played a leading role during the anti-British and tonk (spade) movements. 

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